Ubuntu's respect for the particularity of the other, links up closely to its respect for individuality. But, be it noted, the individuality which Ubuntu respects, is not of Cartesian making. On the contrary, Ubuntu directly contradicts the Cartesian conception of individuality in terms of which the individual or self can be conceived without thereby necessarily conceiving the other. The Cartesian individual exists prior to, or separately and independently from the rest of the community or society. The rest of society is nothing but an added extra to a pre-existent and self-sufficient being. This "modernistic" and "atomistic" conception of individuality lies at the bottom of both individualism and collectivism (cf. Macquarrie, 1972:104). Individualism exaggerates seemingly solitary aspects of human existence to the detriment of communal aspects. Collectivism makes the same mistake, only on a larger scale. For the collectivist, society is nothing but a bunch or collection of separately existing, solitary (i.e. detached) individuals.

By contrast, Ubuntu defines the individual in terms of his/her relationship with others (Shutte, 1993:46ff). According to this definition, individuals only exist in their relationships with others, and as these relationships change, so do the characters of the individuals. Thus understood, the word "individual" signifies a plurality of personalities corresponding to the multiplicity of relationships in which the individual in question stands. Being an individual by definition means "being-with-others". "With-others", as Macquarrie rightly observes, "...is not added on to a pre-existent and self-sufficient being; rather, both this being (the self) and the others find themselves in a whole wherein they are already related" (1972:104). This is all somewhat boggling for the Cartesian mind, whose conception of individuality now has to move from solitary to solidarity, from independence to interdependence, from individuality vis-à-vis community to individuality à la community.

In the West, individualism often translates into an impetuous competitiveness. Individual interest rules supreme and society or others are regarded as nothing but a means to individual ends (cf. Khoza, 1994:4, 5, 7; Prinsloo, 1997:2). This is in stark contrast to the African preference for co-operation, group work or shosholoza ("work as one", i.e. team work). There are approximately 800 000 so-called "stokvels" in South Africa. Stokvels are joint undertakings or collective enterprises, such as savings clubs, burial societies and other (often formally registered) cooperatives. The stokvel economy might be described as capitalism with siza (humanness), or, if you like, a socialist form of capitalism. Making a profit is important, but never if it involves the exploitation of others. Profits are shared on an equal basis. As such, stokvels are based on the Ubuntu "extended family system", i.e. all involved should be considered as brothers and sisters, members of the same family (Broodryk, 1997a:4, 11, 13-14; 1997b:38f, 70f; Lukhele, 1990).

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"the real pyramids were built with such precision that you can't slide a piece of paper between two 4,000 lb stones, and have shafts perfectly aligned so that you can see a tiny aperture through dozens of these mammoth blocks